October 28, 2025

Oct. 28, 2025 

A Discussion on Excerpts from the Scriptures of the Pure Land School 

淨土宗精要法語討論 

35. Pundarika (white lotuses) in the Contemplation Sutra 

You should know that those who exclusively recite Namo Amitabha Buddha are like pundarika (white lotuses) among humans. Bodhisattvas Avalokitesvara and Mahasthamaprapta become their sacred friends. 

They will be seated in the Bodhimandala (site of enlightenment) and be reborn into the Buddhas’ family. 

Question 35.1 : Someone says, “Although I recite the Buddha’s Name, my afflictions are very heavy. I am far more inferior than those who keep precepts, are mindful in meditation, and realize awakening. Can I still be called a pundarika (white lotus flower)?” 

Answer: The Buddha’s praise of the “white lotus flower” is not based on one’s cultivated merits or states of realization; but on whether one sincerely and exclusively recites Namo Amitabha Buddha. Those who recite this way receive and accept the Buddha’s virtues and unsurpassed merit. 

35. 《觀經》芬陀利花 

若念佛者，當知此人，則是人中芬陀利華；觀世音菩薩、大勢至菩薩為其勝 友；當坐道場，生諸佛家。

35.1 問：有人說，「我雖念佛，可是煩惱這麼重，遠不如持戒、得定、開悟的修 行人，我這樣就能稱為芬陀利花( pundarika)嗎？」 

答：佛讚「芬陀利華」，並非看修功、悟境，而是看是否老實稱名，稱名領納佛德，是為大利無上功德。 

Namo Amituofo! 

October 27, 2025

Oct. 27, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 20 (See the post dated Oct. 22) 

Answer: (continued 6/6) 

It is like the love of parents for their children. Whether the child is bright or average, their love is equal. Even if a child commits terrible crimes, if the parents are wealthy or influential, they will use their resources to resolve the child’s grave offenses. When the child returns home safely, would he think: “Since even my worst crimes are covered, I can freely commit more with no concern”? Of course not. Though the parents love him as their own flesh and blood, in their hearts they hope he will stand honorably in society and live as a moral, law-abiding person. A child who truly respects his parents will comply with their wishes. 

So, one who truly understands this will not think, “I have received this love; but, you have not.” I can look down on others and refuse to correct my faults, or even amplify them. If one indulges in evil in this way, it means he has not truly realized the two kinds of deep faith. 

The Pure Land teaching rests upon an awareness of our own capacity for evil and karmic cause and effect. Knowing that good and evil bring retribution, we become more cautious regarding evil.

20問： 

續答：(6/ 6) 

就好像父母愛護兒女，兒女不管是賢能還是愚劣，父母的慈心都是平等 地愛護他們。即使是兒子在外面犯錯了，甚至犯下滔天大罪，父母如果富有， 且有地位，父母就會用財富與地位去排解這個滔天大罪。這個兒子平安地回 來了，那麼，他難道會認為說：「我即使造下了滔天大罪還是平安，所以我可 以任性地再犯，沒關係。」他會這樣嗎？不會的！父母固然對這個兒子是骨肉 般地疼愛，但父母的心中是希望他能夠堂堂正正地立足社會，做個奉公守法 的有道德的人。兒子如果孝敬父母，就會順從父母的心意。 

所以，體會到這一點的人，就不會說：「我得到了，你們都沒有得到。」驕慢 對方，然後自己惡劣的根性本來能夠改的，反而不想改了，甚至更加誇大。這 樣放縱惡業的話，就是沒有體悟到機法兩種深信。

淨土法門本來就是站在罪惡觀上，曉得有善惡報應，從而會對惡謹慎。 

Namo Amituofo!

October 26, 2025

Oct. 26, 2025

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 20: (See the post dated Oct. 22) 

Answer: (continued 5/6) 

Since Amitabha unconditionally shares his Pure Land with us, inspired by this gift, we will wish to share with others. When others are in need, we will proactively share the Dharma, just as Amitabha proactively came to us without our request, prayer, or bargaining. His boundless compassion stirs and transforms our hearts. So, how could we become arrogant, unfeeling, stingy, or self-indulgent? We will not. 

Moreover, from the Buddha’s perspective, even though he saves us because we are helpless to liberate ourselves; he still hopes that we will diligently uphold the precepts and live as upright members of society. 

(to be continued tomorrow) 

續答：(5/ 6) 

同時，阿彌陀佛將極樂世界白白地、不講條件、免費送給我們，那麼， 我們受了這種熏發，也會去布施他人。他人有需要，我們去主動為他說法，就 像阿彌陀佛主動來為我們，不經過我們的祈求、拜託、要求等等，這完全是彌 陀的悲心。我們領受彌陀的悲心，彌陀的悲心在我們的心中熏染、發酵，我們 怎麼會反而去對別人驕慢、不同情對方？反而會吝嗇？反而會任性地為非作 歹、放浪自己的習性？不會的！ 

同時，從佛的立場來講，佛救度我們是悲愍我們無力解脫，但是佛的心中 還是希望我們勤守戒善，在世間做一個敦倫盡分的人，在佛法裏面做一個遵 守佛教戒規的人。

Namo Amituofo! 

October 25, 2025

Oct. 25, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 20: (See the post dated Oct. 22) 

Answer: (continued 4/6) 

Does this mean that one who accepts Amitabha’s salvation can become arrogant and look down on others? Certainly not! Precisely because we know that good and evil bring retribution, we should reject evil and do good. Yet, since we are incapable of fully rejecting evil or fully practicing good, we rely upon Amitabha’s salvation. 

Therefore, holding the view of cause and effect, knowing good and evil, we would not deliberately commit wrongdoing. On the contrary, because Amitabha embraces and forgives us; we who have received such vast tolerance and forgiveness, will also want to extend tolerance and forgiveness to others. If even those like us—who could not otherwise be forgiven and escape saṃsāra—can be

forgiven and embraced by Amitabha, then surely we too will learn, at least in part, to forgive and embrace others. 

At the same time, Amitabha gives us new life—not only release from the cycle of birth-and-death; but, immeasurable life, immeasurable light, infinite wisdom, unobstructed spiritual power, and boundless vow-energy. We receive these gifts, not only in this life, but into infinity. 

(to be continued tomorrow) 

20問： 

續答：(4/ 6) 

那麼，信受彌陀救度的人，是否就可以洋洋得意，對別人驕慢？不可能這 樣的！因為我們本來就知道有善惡報應嘛，所以才要棄惡行善。只是因為棄 惡無力、行善無能，才蒙受彌陀的救度。 

因此，我們既然有因果觀念、有善惡觀念，就不會去為非作歹，反而會因 為彌陀包容、寬諒我們，我們受了大包容、大寬諒，我們即使不能大包容、大 寬諒，也會去寬諒別人、包容別人。因為像我們這種不能被寬諒、被包容的人 ，不能脫離六道輪迴的人，阿彌陀佛居然來包容、寬諒我們，我們多多少少也 會去包容、寬諒別人。 

同時，阿彌陀佛賜給我們生命，這個生命不只是脫離六道輪迴的生命，而 且是無量壽的生命，具足與阿彌陀佛同樣的無量壽、無量光，智慧同等高明， 神通同樣洞達，願力同樣無量無邊，可以說不只獲得今生，而且獲得豐富的 永恆生命。

Namo Amituofo! 

October 24, 2025

Oct. 24, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 20: (See the post dated Oct. 22) 

Answer: (continued 3/6)

Thus, the Larger Sutra of Infinite Life says: “He compassionately takes on our heavy burdens.” 

Amitabha carries our heavy loads, bearing and repaying them on our behalf. 

It further says: 

“He opens the Dharma-treasury for us, broadly bestowing the treasure of merit.” 

For the sake of all beings in the ten directions, he accomplished the Dharma-treasure that leads beyond saṃsāra to the Pure Land—that is, the Six-Character Name. He freely and universally offers the treasure of merit contained in his Name. 

And again: “Always, in the midst of the great assembly, he proclaims the Dharma with a lion’s roar.” 

That is, he constantly teaches the Dharma of salvation throughout all worlds, through the exclusive recitation of Namo Amitabha Buddha. This is “one makes, another bears.” 

Thus, even in the Pure Land path, karmic law is fully present. 

(to be continued tomorrow) 

續答(3/ 6)： 

我們的罪業的果報，阿彌陀佛替我們承擔，替我們償還；阿彌陀佛自己所作的 功德我們來分享，來擁有。所以，《無量壽經》就說： 

荷負群生，為之重擔。 

阿彌陀佛把我們的重擔一肩挑起，作為他的重擔。他要去負擔，要去償還 ，所以說「荷負群生，為之重擔」。又說： 

為眾開法藏，廣施功德寶。

為十方眾生完成能夠離開六道、往生極樂的「法藏」，也就是六字名號，所 以說「為眾開法藏」，廣施這六字名號的功德之寶，而且： 

常於大眾中，說法獅子吼。 

常常在十方世界當中，宣揚這六字名號的救度法門。所以這個是「自作他 受」。 

我們淨土法門，還是在因果裏面。 

Namo Amituofo! 

October 23, 2025

Oct. 23, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 20 : (See the post dated Oct. 22) 

Answer: (continued 2/6) 

The Buddhadharma is entirely grounded in cause and effect—no teaching can ever contradict it. 

However, in the path of self-power (the Sacred Path), it is “cause-and-effect by oneself” Whatever you do, you must bear its result. If you cultivate good causes, you enjoy good results; if you accumulate evil causes, you suffer bitter results. This is called “self-made causes, self-borne effects.” Good deeds bring good rewards; evil deeds bring evil retribution. You yourself must shoulder the responsibility. 

On the other hand, in the Pure Land teaching of other-power, it is not so. Here it is “ the karma one makes, another bears.” Throughout innumerable lives we have accumulated countless debts from killing, stealing, sexual misconduct, false speech, harsh speech, the five grave offenses, the ten evils, and so forth. We are unable to repay them on our own, and thus are trapped in suffering. 

Out of great compassion, Amitabha Buddha takes them upon himself. Through the merit he has accumulated, he repays our karmic debts, and bears our retribution. This is “self-made, other-borne.” The burdens of our evil karma are shouldered

and resolved by Amitabha; while we are able to share in and inherit the virtues Amitabha has cultivated. 

(to be continued tomorrow) 

20問： 

續答 (2/ 6)： 

佛法是建立在因果上的，任何法門都不可能違背因果。 

只是自力門（即聖道門）是「自因自果」。亦即自己所作的，自己承受：自己作善 因，自己承受樂果；自己種惡因，自己承受苦果，這叫做「自因自果，自作自 受」，善有善報，惡有惡報，自己要承擔的。 

淨土他力法門就不是這樣的，是「自作他受」，我們累生累劫以來，自己所欠 的殺人的債、偷盜的債、邪淫的債、妄語、惡語的債、五逆十惡種種債，我們 沒辦法還清，所以一直在輪迴受苦。阿彌陀佛悲愍我們，為我們承擔，為我們 累積功德，替我們償還，所以是「自作他受」。 

Namo Amituofo! 

October 22, 2025

Oct. 22, 2025 

Clarifying Doubts About the Pure Land (I) 

淨土釋疑(一) 

Question 20: 

Master, many Buddhists are deeply concerned about the issue of karmic cause and effect. For someone who accepts and entrusts themselves to Amitabha’s salvation, how does karmic retribution work for them? 

Answer: 

A person who accepts and entrusts themselves to Amitabha’s salvation is one who possesses both “deep faith in oneself as the sentient being” and “deep faith in the Dharma.” 

To possess “deep faith in oneself as the sentient being” means to realize: “I am a deluded, sinful being, bound to birth-and-death. Through my own practice I

cannot free myself from saṃsāra, nor can I repay the karmic debts I have incurred. Inevitably, I will fall into hell.” This awakening is called “deep faith in oneself as the sentient being”. 

“Deep faith in the Dharma” means realizing: “Even someone like me, burdened with grave karmic evils, will certainly attain birth in the Pure Land through exclusively reciting Namo Amitabha Buddha. At the moment I hear of and trust in Amitabha Buddha’s unconditional salvation, my rebirth is settled.” This is the “deep faith in the Dharma”, which Master Shandao explained as: “ By relying on the power of Amitabha’s 18th Vow, one is assured of rebirth.” 

How does karmic cause and effect apply to a person who holds these two kinds of settled faith? 

(to be continued tomorrow) 

20問：請問法師，很多學佛人都非常關心因果報應的問題，那麼信受彌陀救度 的人，他的因果報應的情況是怎麼樣呢？ 

答：(1 / 6) 

信受彌陀救度的人，就是具足「機深信」與「法深信」的人。 

具足「機深信」就是體悟到：自己是個罪惡深重的生死凡夫，以自己的修行不 能解脫自己的生死輪迴，不能還清自己所欠的業債，一定會墮落地獄。這種 體悟叫做「機深信」。 

「法深信」就是體悟到：像我這種罪惡深重的眾生，只要稱名，必定往生，當下 聞信阿彌陀佛的無條件救度，當下決定往生。這種叫做「法深信」，善導大師 的解釋是「乘彼願力，定得往生」。 

有這兩種決定深信的人，他的因果怎麼樣呢？

Namo Amituofo!